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to let these go, showing His love for them until the last hour. For if you seek me, He says, let there be nothing common between you and these. For behold, I give Myself up. That the word might be fulfilled which He spoke, "Of them I lost not one." And He means not here this loss which is of death, but that which is eternal. But the Evangelist has taken it also of the present. And one might wonder how they did not also seize them with Him and cut them down, especially when Peter had provoked them by what he did to the servant. What then restrained them? None other than the power that threw them backward. Which the Evangelist also shows, that it was not of their will, but of the power and decision of Him who was seized, adding: "That the saying might be fulfilled which He spoke, 'Of them was not one lost.'" 2. Peter therefore, taking courage at this voice and 59.449 by what had already happened, arms himself against those who came upon them. And how, he says, does he who was commanded not to have a wallet, not two tunics, have a sword? It seems to me that, fearing this very thing, he had long been prepared. But if you say, How does he who was commanded not to strike, become a man-slayer? in the first place, he was commanded not to defend himself; but here he did not defend himself, but his Master. Then too, they were not yet perfect or complete. But if you wish to see Peter as a philosopher, you will see him hereafter being wounded, and bearing it meekly, and suffering countless terrible things, and not being provoked. But Jesus here also works a miracle, at once teaching that one must do good to those who do evil, and revealing His own power. So He restored the ear to this man, but says to Peter, "All who take the sword shall perish by the sword." Just as He did at the washing of the feet, relaxing his intensity by a threat; so also here. The Evangelist adds the servant's name, because the event was very great, not only because He healed him, but also because it was one who came against Him, and who a little later was about to strike Him, and because He restrained the war against the disciples that was about to be kindled from this. For this reason the Evangelist has also set down the name, so that those who were then reading might be able to inquire and investigate whether these things had really happened. And he does not say "the right ear" simply; but, it seems to me, wanting to describe the Apostle's impulse, that he rushed almost at the head itself. But Jesus restrains him not only with a threat, but also comforts him with other words, saying: "The cup which my Father has given me, shall I not drink it?" showing that what was happening was not of their power, but of His permission; and making clear that He is not some adversary of God, but obedient to the Father unto death. Then at last Jesus is seized, and they bound Him; and they led Him away to Annas. Why to Annas? Out of pleasure they made a triumphal procession of the events, as if they had set up a trophy. Now he was the father-in-law of Caiaphas; and this Caiaphas was the one who had advised the Jews that it was expedient for one man to die. Why has the Evangelist reminded us again of the prophecy? To show that these things were happening for salvation. And so great is the abundance of the truth, that even its enemies proclaim it beforehand. For lest the hearer be troubled on hearing of bonds, he recalls that prophecy, that His death was the salvation of the world. But Peter followed, and the other disciple. Who is the other disciple? The one who wrote these things. And for what reason does he not name himself? For when he reclined on Jesus' breast, he understandably hides himself; but now, for what reason does he do this? For the same reason. For here too he relates a great achievement, that, when all had fled, he himself followed. For this reason he hides himself and puts Peter before himself; and he was forced to mention himself now, that you might learn that he relates the events in the courtyard more accurately than the others, since he was inside. And see how he cuts short his own praise. For lest someone should say, How, when all had withdrawn,

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τούτους ὑπάγειν, μέχρι τῆς ἐσχάτης ὥρας τὴν εἰς αὐτοὺς φιλανθρωπίαν ἐνδεικνύμενος. Εἰ γὰρ ἐμοῦ δεῖσθε, φησὶ, μηδὲν ὑμῖν ἔστω πρὸς τούτους κοινόν. Ἰδοὺ γὰρ ἐμαυτὸν παραδίδωμι. Ἵνα πληρωθῇ ὁ λόγος, ὃν εἶπεν, ὅτι Οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα. Ἀπώλειαν δὲ ἐνταῦθα οὐ ταύτην φησὶ τὴν τοῦ θανάτου, ἀλλ' ἐκείνην τὴν αἰώνιον. Ὁ δὲ εὐαγγελιστὴς καὶ ἐπὶ τοῦ παρόντος αὐτὸ παρέλαβε. Θαυμάσειε δ' ἄν τις, πῶς καὶ αὐτοὺς οὐ συνέλαβον μετ' αὐτοῦ καὶ κατέκοψαν, καὶ μάλιστα τοῦ Πέτρου παροξύναντος αὐτοὺς δι' ὧν εἰς τὸν δοῦλον ἐποίησε. Τίς οὖν αὐτοὺς κατεῖχεν; Ἄλλος μὲν οὐδεὶς, ἡ δὲ ῥίψασα αὐτοὺς δύναμις ὑπτίους Ὅπερ οὖν καὶ ὁ εὐαγγελιστὴς δηλῶν, ὅτι οὐ τῆς ἐκείνων γνώμης ἦν, ἀλλὰ τῆς τοῦ συλληφθέντος δυνάμεώς τε καὶ ἀποφάσεως, ἐπήγαγεν· Ἵνα ὁ λόγος πληρωθῇ, ὃν εἶπεν, ὅτι Οὐδεὶς ἐξ αὐτῶν ἀπώλετο. βʹ. Ὁ γοῦν Πέτρος θαρσήσας ταύτῃ τῇ φωνῇ καὶ 59.449 τοῖς ἤδη γεγενημένοις, ὁπλίζεται κατὰ τῶν ἐπελθόντων. Καὶ πῶς, φησὶν, ὁ κελευσθεὶς μὴ πήραν ἔχειν, μὴ δύο χιτῶνας, μάχαιραν ἔχει; Ἐμοὶ δοκεῖ τοῦτο αὐτὸ δεδοικὼς παρεσκευάσθαι πάλαι. Εἰ δὲ λέγεις, Πῶς ὁ κελευσθεὶς μὴ ῥαπίζειν, ἀνδροφόνος γίνεται; μάλιστα μὲν μὴ ἀμύνεσθαι προσετάχθη· ἐνταῦθα δὲ οὐχ ἑαυτῷ ἤμυνεν, ἀλλὰ τῷ ∆ιδασκάλῳ. Ἔπειτα δὲ, οὐδὲ τέλειοί πως καὶ ἀπηρτισμένοι ἦσαν. Σὺ δὲ, εἰ βούλει Πέτρον φιλοσοφοῦντα ἰδεῖν, ὄψει μετὰ ταῦτα τραυματιζόμενον, καὶ πράως φέροντα, καὶ μυρία πάσχοντα δεινὰ, καὶ οὐ παροξυνόμενον. Ὁ δὲ Ἰησοῦς καὶ ἐνταῦθα θαυματουργεῖ, ὁμοῦ τε παιδεύων ὅτι τοὺς ποιοῦντας κακῶς εὐεργετεῖν χρὴ, καὶ τὴν δύναμιν ἐκκαλύπτων τὴν ἑαυτοῦ. Τούτῳ μὲν οὖν τὸ ὠτίον ἀπέδωκε, Πέτρῳ δέ φησιν, ὅτι Πάντες οἱ λαβόντες μάχαιραν ἐν μαχαίρᾳ ἀπολοῦνται. Ὥσπερ καὶ ἐπὶ τοῦ νιπτῆρος ἐποίησε, δι' ἀπειλῆς τὸν τόνον αὐτοῦ χαλάσας· οὕτω καὶ ἐνταῦθα. Τὸ δὲ ὄνομα τοῦ δούλου προστίθησιν ὁ εὐαγγελιστὴς, ἐπειδὴ πολὺ μέγα τὸ γινόμενον ἦν, οὐχ ὅτι ἐθεράπευσε μόνον, ἀλλ' ὅτι καὶ τὸν ἐπ' αὐτῷ ἐλθόντα, καὶ μικρὸν ὕστερον μέλλοντα ῥαπίζειν αὐτὸν, καὶ ὅτι τὸν ἐντεῦθεν μέλλοντα ἀναῤῥιπίζεσθαι πόλεμον κατὰ τῶν μαθητῶν ἐπέχει. ∆ιὰ τοῦτο καὶ τὸ ὄνομα τέθεικεν ὁ εὐαγγελιστὴς, ὥστε τοῖς τότε ἀναγινώσκουσιν ἐξεῖναι ζητῆσαι καὶ περιεργάσασθαι, εἴ γε ὄντως γέγονε τὰ γεγενημένα. Οὐχ ἁπλῶς δὲ καὶ τὸ δεξιὸν ὠτίον λέγει· ἀλλ' ἐμοὶ δοκεῖ, τὴν ὁρμὴν εἰπεῖν τοῦ Ἀποστόλου θέλων, ὅτι σχεδὸν ἐπ' αὐτὴν ὥρμησε τὴν κεφαλήν. Ἀλλ' ὁ Ἰησοῦς οὐκ ἀπειλῇ μόνον αὐτὸν κατέχει, ἀλλὰ καὶ ἑτέροις παραμυθεῖται, λέγων· Τὸ ποτήριον, ὃ ἔδωκέ μοι ὁ Πατὴρ, οὐ μὴ πίω αὐτό; δεικνὺς ὅτι οὐ τῆς ἐκείνων δυνάμεως τὸ γινόμενον, ἀλλὰ τῆς αὐτοῦ συγχωρήσεως· καὶ δηλῶν, ὅτι οὐκ ἔστιν ἀντίθεός τις, ἀλλ' ὑπήκοος μέχρι θανάτου τῷ Πατρί· Τότε λοιπὸν συλλαμβάνεται ὁ Ἰησοῦς, καὶ ἔδησαν αὐτόν· καὶ ἀπήγαγον πρὸς Ἄνναν. ∆ιατί πρὸς Ἄνναν; Ὑπὸτῆς ἡδονῆς ἐνεπόμπευον τοῖς γινομένοις, ὡς δὴ τρόπαιον στήσαντες. Ἦν δὲ οὗτος πενθερὸς τοῦ Καϊάφα· ὁ δὲ Καϊάφας οὗτος ἦν ὁ συμβουλεύσας τοῖς Ἰουδαίοις, ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν. Τί πάλιν ὑπέμνησεν ἡμᾶς τῆς προφητείας ὁ εὐαγγελιστής; ∆ηλῶν ὅτι ὑπὲρ σωτηρίας ταῦτα ἐγίνετο. Καὶ τοσαύτη τῆς ἀληθείας ἡ ὑπερβολὴ, ὡς καὶ τοὺς ἐχθροὺς αὐτὰ προαναφωνεῖν. Ἵνα γὰρ μὴ δεσμοὺς ἀκούσας ὁ ἀκροατὴς θορυβῆται, ἀναμιμνήσκει τῆς προφητείας ἐκείνης, ὅτι ἡ σωτηρία τῇ οἰκουμένῃ ὁ θάνατος αὐτοῦ ἦν. Ἠκολούθησε δὲ Πέτρος, καὶ ὁ ἄλλος μαθητής. Τίς ἐστιν ὁ ἄλλος μαθητής; Αὐτὸς ὁ ταῦτα γράψας. Καὶ τίνος ἕνεκεν ἑαυτὸν οὐ λέγει; Ὅτε μὲν γὰρ ἐπὶ τὸ στῆθος ἀνέπεσε τοῦ Ἰησοῦ, εἰκότως ἑαυτὸν κρύπτει· νῦν δὲ τίνος ἕνεκεν τοῦτο ποιεῖ; Τῆς αὐτῆς ἕνεκεν αἰτίας. Καὶ γὰρ καὶ ἐνταῦθα μέγα κατόρθωμα διηγεῖται, ὅτι, πάντων ἀποπηδησάντων, αὐτὸς ἐπηκολούθει. ∆ιὰ τοῦτο κρύπτει ἑαυτὸν καὶ προτίθησιν ἑαυτοῦ τὸν Πέτρον· καὶ ἑαυτοῦ δὲ ἠναγκάσθη ἐπιμνησθῆναι νῦν, ἵνα μάθῃς, ὅτι ἀκριβέστερον διηγεῖται τῶν ἄλλων τὰ κατὰ τὴν αὐλὴν, ἅτε ἔνδον ὤν. Καὶ ὅρα πῶς ὑποτέμνεται τὸ ἴδιον ἐγκώμιον. Ἵνα γὰρ μή τις λέγῃ, Πῶς πάντων ἀναχωρησάντων,